ý òÅÇÔ×¹ðÈ ÜÆ ÕÆ ëåÇÔ¨ Publication No.

33 SAWAIYYEY (Steek)
351

33 Sawaiyyey
(Steek)

Published by : Sikh Missionary College (Regd.)

Typesetting by : Surjit Computers, Jalandhar. Ph. : 0181-2432046
Printed at : Bright Printers, Jalandhar. Ph. : 0181-2292202

Available at :
SIKH MISSIONARY COLLEGE (REGD.)
1051/14, Field Ganj, Ludhiana - 141 008. Phone : 0161-5021815
Website : www.sikhmissionarycollege.net
E-mail : smcludh@satyam.net.in
Published by Delhi Sub-Office : C-135, Mansarover Garden,
SIKH MISSIONARY COLLEGE (REGD.) New Delhi-110015 Ph. : 011-25413986
LUDHIANA - 141 008 and from all the Circles of Sikh Missionary College (Regd.)
 4 33 Sawaiyyey (Steek)

ý òÅÇÔ×¹ðÈ ÜÆ ÕÆ ëåÇÔ¨ effulgent qualities. Such a person never fasts, does not
worship graves, memorials and accepts such other worthless
SAWAÎYYEY PATISHAHI-10 means. He does not believe in pilgrimages and fake
expressions of kindness, charity, penances and restraints
(1) under taken by other religionists. The divine light of Lord’s
Jâgat Jot(i) japai nis bâsur loves and knowledge remains kindled in his heart all the
ek binâ man naik n ânai. time. Such a person is an ideal Khâlsâ and he alone can
Pûran prem pratît sajai, be called a blemishless Khâlsâ.
bart, gor, marhî, matt bhûl n mânai.
Tîrath dân dayâ tap sanjam, It is clear that :
ek binâ neh ek pachhânai.
. (a) A Khâlsâ does not hold faith on anyone except
Pûran jot(i) jagai ghat mai(n),
tab khâlas tâhey nkhâlas jânaî. God,

Difficult Words : Jâgat Jot(i)–awakened and effulgent; Nis (b) He adopts love of God as the only means of His
Bâsur–night and day; Ek binâ–except one lord; Naik–even a bit; realisation.
Sajai–adores; Bart–fasting; Gor–grave; Marhî–a memorial built
(c) He does not keep faith on any memorials,
at the site of cremation; Matt–math; Tîrath–places of pilgrimage;
pilgrimage, giving away illgotten wealth in alms
Dayâ–on the name of kindness but is not even remotely
and charity, does not put his body in strenuous
connected with kindness, a ritual done in the name of non-
tests as means of reaching God. He does not
violence; Tap–putting body through strenuous ordeals for
encourage or praise a person even a little who
attainment of salvation (remaining hungry, sitting with fire
indulges in such un-natural and worthless acts
surrounding all around, standing in cold waler for hours etc.);
which have no relationship with spirituality.
Sanjam–restraint, continence; Pûran jot(i)–light effulgence of
.
Lords knowledge; Jagai–awakened spiritually; Ghat mai(n)–in
(2)
the mind; Nkhâlas–absolutely pure.
Sat(i) sadaiv sarûp sattbrat
Meanings : In this sawaiyya, Satguru Ji explains us the âd(i) anâd(i) agâdh(i) ajai hai.
characteristics of an ideal person; a Khâlsâ of his Dân dayâ dum sanjam nem,
perception. He states that such a person keeps his mind jat brat seel subrat abai hai.
focused on the memory of the Lord who is radiant in the Âd(i) anîl anâd(i) anâhad
whole Universe, and is fully conscious. Such a person does âp(i) advaikh abhekh abhai hai.
not worship any other master leaving the Supreme Lord. Rûp arûp arekh jarârdan
He holds total faith on Him and adores his mind with Lords dîn dayâl kirpâl bhaey hai.
3
33 Sawaiyyey (Steek)
Difficult Words : Sat(i) Sadaiv–everlasing, eternal; Sattbrat–
who adopts truth as fast; Anâd(i)–whose begining is not known;
Agâdh(i)–undeterminable. unfathomable; Ajai–invincible; Dum–
keeping control over senses; Jat brat–who adopts asceticism as
fast; Brat–rule, law, pledge; Subrat–of sound principles; Abai–
ever the same, not destructible; Anîl–pure, bright; Advaikh–free
of jealously; Abhai–fearless; Rûp arûp–whose form is formless;
Arekh–without any sketch or line; Jarârdan–who is not affected
by old age; Dîn dayâl–who showers kindness on poor and hopless.
Meanings : God’s traits have been described in this
Sawaiyya. God is eternal; His laws and rules are also true,
He is the begining of the Universe but He has no beginning.
He is invincible and beyond description. His charity and
kindness, self discipline and rules to keep oneself in a well
defined limit, His pledge of asceticism goodness and cool
behaviour are ever lasting. He is the begining of every body,
is pure and clean, free of all negative emotions. He is
fearless, without jealously and is formless.
His formlessness is His form. He is free of all subjects
of fortune or luck. He is never influenced by the time and
does not grow old. He is a kind hearted father who bestows
his blessings on poor and hopless.
It is clear that God has unlimited traits. He posesses
those qualities those are beyond the reach of entities
involved in worldly actions.
(3)
Âd(i) advaikh abhekh mahâ Prabh,
sat sarûp sujot prakâsî.
Pûr rahio subh hî ghat ke pat,
tat smâdh(i) subhâv pranâsî.
5 6 33 Sawaiyyey (Steek)
Âd(i) jugâd(i) jugâd(i) tûhî Prabh(u),
phail rahio sabh antar(i) bâsî.
Dîn dâyâl kirpâl kripâ kar,
âd(i) ajon(i) ajai abinâsî.
Difficult Words : Advaikh–without rancour of jealousy;
Abhekh–without a definite garb; Sujot prakâsî–who illuminates
the path of righteousness; Ghat ke pat–in the minds; Tat
smâdh(i)–stable state of contemplation; Subhâv pranâsî–who
destroys as a matter of routine; Sabh antar(i) bâsî–who resides
in everyone; Ajai–invincible.
Meanings : This sawaiyya too has the traits of God
described. God is the beginning of all, without jealousy or
rancour; without garbs and the supreme master; His
existence is eternal. He provides enlightenment to the
whole world. He is permeable in all the living beings. He
is stable in His existence and in state of contemplation. He
possesses all the powers to destroy his creations as a
matter of routine. He is begining of the eras and even
begining of all times before. He is the begining of the world
and its existence. O Lord! You are present completely in all
the minds. O Lord, the blesser of kindness on poors, please
shower your clemency on us also. You are beyond birth,
beyond defeat, invincible and beyond death.
It is clear that God is without colateral and is
possessor of unique traits.
(4)
Âd(i) abhekh achhed sadâ Prabh,
beyd kateb n bheyd(u) n pâio.
Dîn dayâl kripâl kripâ-nidh(i)
sat(i) sadaiv sabhai ghat(i) chhâio.
33 Sawaiyyey (Steek)
Shesh, Suresh, Ganesh, Maheshur,
gahey phirey surt(i) thâh n âio.
Re man mûrh agûrh iso Prabh(u).
tai kih(i) kâj(u) kaho bisrâio.
Difficult Words : Achhed–who cannot be pierced;
Beyd–four vedas (Rig, Yajur, Shâm, Atharv); Kateb–four books
of semitic religious (Jamboor, Bible, Tauret and Quoran);
Bheyd(u)–the reality; Kripâ-nidh(i)–treasure house of kindness;
Shesh–Sheshnâg (the mythical multi-headed snake on whom
god Vishnu is believed to be resting); Suresh–god Indra;
Maheshur–god Shiva; Gahey phirey–kept searching; Surt(i)–
vedas; Agûrh–conspicious and existing Lord; Iso Prabh(u)–to
such God.
Meanings : By describing the traits of the Lord in this
sawaiyya, Guru Ji has advised us to sit in His contemplation
and meditation.
God is the beginning of every thing. He does not dwell
in any definite garb or dress. He cannot be pierced. He is
eternal. Even Vedas and religious books of semitic religions
have failed to describe His form. He showers His kindness
on weak and poor. He is a treasure house of kindness. He
is everlasting entity and resides in everyone’s heart. The
mythical Sheshnag, Indra and Shiv kept searching for Him
but could reach no where. O foolish mind! the Lord who is
so evident, obvious, affulgent and conspicuous; why have
you forgotten Him?
It is clear that God is ocean of unlimited
characteristics in whose memory a man has much need
to sit and contemplate/meditate.
7 8 33 Sawaiyyey (Steek)
(5)
Achut, âd(i) anîl anâhad,
satt sarûp sadaiv bakhâney.
Âd(i) ajon(i) ajâey jarâ bin(u),
param puneet pramper mâney.
Sidh suiambh(u) prasidh sabhai jag,
ek hî thaor anek bakhâney.
Re man rank kalank binâ Her(i),
tao kih kâran te n pachhâney.
Difficult Words : Achut–infallible, stable; Anîl–free of dross;
Anâhad–continuously; Ajâey–free from birth; Jarâ bin(u)–free
of old age; Param puneet–very pious; Pramper–beyond; Sidh–
miraculous powers; Suiambh(u)–self created, self effulgent;
Rank–pauper; Kalank–sin, vices, evil deeds.
Meanings : Describing more traits of the Lord, Guru Ji
has advised the mind of a human being to associate himself
with Him.
God is infallible and stable on His seat. He is the cause
of all and everything. He is free of form, colour and shape.
He is ever existing and continuous. His existence is from
the begining. He is never born and is free from the cycle
of birth and death. Old age does not effect Him. Amongst
the religious searchers, He is described as most pious and
beyond reach. He has not acquired His unique powers from
anyone. All these were born from within Him. He is one and
one only, yet His powers are existing everywhere.
O unwise mind! He is free of all types of sin, evil or
33 Sawaiyyey (Steek) 9 10 33 Sawaiyyey (Steek)

accusations. Why arn’t you prepared to know Him and (7)

develop love with Him? Ad(i) agâdh(i) achhed abheyd,
alekh ajey anâhad mânâ.
Clearly, God is an ocean of unlimited characteristics. Bhût bhavikh bhavân tuhî
We should understand Him and develop true love with .
sabh-hûn sabh thoran mo man jânâ.
Him. Dev adev mahîdhar Narad,
Sârad satt sadaiv pachhânâ.
(6) Deen dayâl kripanidh ko kachh(u)
Achhar âd(i) anîl anâhad bheyd Purân Quorân n jânâ.
satt sadaiv tuhî kartârâ. Difficult Words : Agâdh(i)–infinitely deep; Achhed–which
Jîv jitey jal main thal main, cannot be pierced; Abheyd–that cannot be broken; Alekh–that
sabh ke sad peyt ko pokhanhârâ. cannot be written, whose pictures cannot be stretched; Ajey–that
.
Beyd Purân Quorân duhûn mil, cannot be won; Bhavân–present period; Thoran–places; Mo–in;
bhânt anek bichâr bichârâ. .
Subh-hûn–all; Man jânâ–accepted in their heart; Mahîdhar–
Aur jahân nidân kachhû neh, Sheshnâg; Sârad–Shârdâ, Saraswati; Satt sadaiv–eternal;
ai sub-hân tuhî sirdârâ. Bheyd–reality;
Difficult Words : Achhar–imperishable; Anîl–beautiful; Sad–
ever, always; Pokhan hârâ–sustainer; Nidân–at last, in the end; Meanings : God is the begining of all, is unfathomable.
Sub-hân–great, pious; Sirdârâ–supreme greater than all. He cannot be pierced nor can be cut into pieces. All his
traits cannot be written down. He is invincible and stays
Meanings : O Lord! You are imperishable. You are the uniformly all the times. His existence remains in the past,
begining of everything. You are clean and free of all colours. present and future. All wise people are of firm belief that
You are the creator who lives forever. You sustain all living God resides everywhere all the time. Sheshnag, gods,
beings on land and water, the religious scriptures of Hindus Narad, Sarswati and other celestial bodies believe God to
and Muslims i.e. Vedas and Katebas express the Lords be an eternal entity.
traits in many ways. Nothing survives for ever in this world.
Hey holiest of holy and Supreme Lord! You are the only one His extent could not be fathomed by Quoran and Purâns
that stays for ever. and other religious scriptures. God is bestower of clemency
on poors and needy.
Lord is the master of infinite and matchless
qualities. Lord is infinite and full of countless virtues.
33 Sawaiyyey (Steek) 11
(8)
Satt sadaiv sarûp sattbrat,
beyd kateb tuhîn upjâyo.
Dev adevan de Mahîdhar,
bhool bhavân nahî thahrâio.
Âd(i) jugâd(i) anîl anâhad,
lok alok bilok n pâiyo.
Re man mûrh agûrh iso Prabh,
tohey kaho kih ân sunâyo.
Difficult Words : Sattbrat–of infallible laws; Dev Adevan–
gods and demons; Bhoot–past; Vahî–same God; Jugâd(i)–
present since the beginning of era; Alok–not visible by the eyes;
Bilok n paiyo–could not see; Kih–who?; Ân–someone other
than the Lord; Sunâyo–told, informed.
Meanings : By disclosing many of his traits, Guru Ji has
revealed His existence to us.
Hey Lord! You are the master of eternal laws. You are
for ever. Vedas and Katebas those are there to describe You
have been created under Your infallible rules and regulations.
Demons, Seshnags and gods who existed in the past were
also established by you. You are the creator of the Universe.
You were there when the eras began. You are colourless,
beautiful and singular personality that stays continuously
and uniformly. The Lord is an invisible entity and the world
cannot see Him with their eyes.
O foolish mind! the Lord of above qualities exist definitely
and is conspicious. Who has told you to accept someone
else leaving such a Lord? It is foolishness to hold faith in
any incarnation who is born and dies too.
12 33 Sawaiyyey (Steek)
God is a singular authority and no one can be equal
to Him.
(9)
Dev adev mahidhar nâgan,
sidh prasidh bado tap kîno.
Beyd Purân Quoran sabai,
gun gâey thakey, pai jâey n chino.
Bhûm âkâs patâr disâ bidisâ jih,
so sab kai chit chino.
Pûr rahî meh mo mehmâ man main,
tih ân(i) mujhai keh dîno.
Difficult Words : Kîno–did; Thakey–defeated; Pai–but;
Chino–came to know; Patâr–neither regions; Disâ bidisâ–
directions and sub directions; Jih–all those; Sab kai chit
chino–reckons all mind; Meh mo–in the entire world; Ân(i)–
brought; Mehmâ–praise; Mujhai keh dîno–let me hear, I may be
told.
Meanings : The gods, demons, Sheshnag, inhabitants
of nather region and famous Sidhs undergo strenuous
penances to reach God. Vedas, Puranas and Quorans have
faced defeat singing His praises, yet the infinite Lord could
not be recognised in His complete form.
All living beings who reside on the Earth, in the sky, in
the ten directions, God knows everything of their heart. His
praise is spread in the whole world. O my true companions!
narrate me the virtues of that Lord.
All living beings express the presence of the Lord.
His praise is spread in the whole world.
33 Sawaiyyey (Steek) 13
(10)
Beyd kateb n bheyd lahio tih
sidh smâdh(i) sabhai kar hârey.
Simrit sâstr beyd sabai bauh
bhânt purân bichâr bichârai.
Âd(i) anâd(i) agâd(i) kathâ
Dhrû se Prehlad Ajâmal târai.
Nâm uchâr tarî Ganikâ
soî nâm adhâr bîchâr hamârey.
Difficult Words : Soî–that very; Bheyd–reality; Lahio
obtained; Smadh(i)–in meditation.
Meanings : No one has yet been able to fathom the
infiniteness of the Lord. To be in love with Him is the
fundamental principle of our faith.
Vedas and Katebas (religious books of semitic religions)
have not been able to reach the reality of His vasteness.
Mendicants have also failed despite sitting in meditation for
years and ages. Vedas, Purans and Simritis tried their
utmost in many ways yet they made no progress than the
fact that He is the creator of everything. Yet He is no one’s
creation. He is beyond reach, estimation and very vast. He
emancipated such devotees like Dhruv, Ajamal and Prehlad.
From this worldly ocean. Falling in love with Him and
perpetually remembering Him, Ganika the vice and sin filled
woman achieved liberation and sailed across the worldly
ocean. To love Him and always remaining united in His
memory is the fundamental principle of our faith.
Lord is infinite. To love Him and to remember Him
should be the aim of our life.
14 33 Sawaiyyey (Steek)
(11)
Âd(i) anâd(i) agâdh sadâ Prabh(u),
Sidh sarûp sabho pehchânio.
Gandharb jachh mahidhar nâgan
bhûm âkâs chahoon chak jânio.
Lok alok disâ badisâ
ar dev adev du hoon Prabh(u) mânio.
Chit agiân sujân suiambhav
kaun kâ kân(i) nidân bhulânio.
Difficult Words : Sidh–free from death; Sarûp–beautiful;
Gandharb–ministrels of gods; Jachh–a kind of gods whose
upper half is man while lower half is of horse. They are believed
to be irrigating the garden’s of Kuber; Chit giân–ignorant/foolish
mind; Sujân–wise Lord; Kân(i)–dependence, fear; Lok alok–
This and other worlds.
Meanings : Praising the greatness of Lord, a man has
been advised to join himself in His memory.
All intelligent and knowledgeable people know that God
is the begining of everything. He Himself has no begining
and is eternal power. He is beyond time/death and is most
beautiful/handsome. He is known amongst the gods,
jachhs, Sheshnag, living bodies of nather region and
creatures of sky. All living beings, gods and semigods of
this world and other world’s consider Him as Lord, the
Master.
O foolish and ignorant mind why are you forgetting the
Supreme Lord and taking refuge or accepting dependence
of other lesser mortals?
33 Sawaiyyey (Steek) 15
God is the source of great power. Man is foolishly
turning his face away from Him.
(12)
Kâhûn lai thok badhey ur Thakar
Kâhûn Mahes ko eys bakhânio.
Kâhûn kahio Her(i) mandir main,
Her(i) kâhûn maseet ke beech pramânio.
Kâhûn ne Râm kahio, krishnâ kâhun,
kahûn, manai avtârn mânio.
Fokat dharm bisâr sabhai,
kartar hî kao kartâ jî jânio.
Difficult Words : Ur–on the chest, around the neck; Thakar–
stone idol; Mahes–Shiv; Eys–god; Bakhânio–described;
Pramânio–proved; Manai–in the mind; Avtârn–to the incarna-
tion; Fokat dharm–worthless religious acts; Bisâr–forget.
Meanings : Rejecting and condemning the worthless
religious actions of other religion’s, Guru Ji advised those
who tread upon the path of Gurmat to develop a loving
relationship with the Lord and understand His magnificence.
Strange are the ways of other religions. Someone is
wearing a stone idol around his neck with the belief that he
would come closer to the Lord while some believe Shiv to
be the creator and sustainer of the Universe. According to
one belief, God is tied up in temples, while others believe
Him to be residing in mosques. Some call Ram as God while
others consider Krishan to be Almighty. There are many who
believe that those born as incarnations are God.
The truth is that they have not understood. what God
16 33 Sawaiyyey (Steek)
really is. They have tried to establish it as God whatever
came into their fancy. The tenth Master advises the whole
world that all these reigions that lead a man astray should
be forgotten. The creator and sustainer of the entire.
Universe should be accepted and worshipped as God.
It is clear that :
(a) Worthless rites and rituals do not beget one
God.
(b) Ram, Krishan or Shiv are not God.
(c) It is wrong to attach God with temples or
mosques.
(13)
Jao kahao Râm ajon(i) ajai,
at(i) kahai kao kausal kukh jayo jû.
Kâlhûn kâhn kahai jih ko,
kih kâran kâl te dîn bhayo jû.
Sant sarûp bibair kahâey,
su kio(n) path kao rath hank dhayo jû.
Tâhî ko mân Prabhû karkai,
jihko koû bheyd n ley n layo jû.
Difficult Words : Ajon(i)–who does not fall into births; Ajai–
unborn; Kausal–Kaushaliya (mother of Sri Ram); Kukh–womb;
Jayo–born; Kâlhûn–overbearing on time; Jih ko–the god who;
Kih kâran–what reason?; Kâl te–the effect of time; Dîn–helpless;
Bibair–without enmity; Path–Arjun (one of the Pandavas); Hânk
dhayo–pushed, made to move; N ley–would not get; N laio–
could not get.
33 Sawaiyyey (Steek) 17 18 33 Sawaiyyey (Steek)

Meanings : In this sawayya, Sri Kalgidhar Patishah Ji 2. Ram Chander or Krishan may be anything else
prohibits us to accept and worship those who themselves but God.
are caught in the cycle of birth and death. He who himself
is not beyond birth, who is born, not bereft of the influence 3. They were equally affected by time like ordinary
of time, and whose influence increases or decreases like mortals.
victuals of the eighty four species or with time, cannot be 4. Despite clear teachings of Kalgidhar Patishah,
the Master God. if one still believes these personalities to be
incarnation of God, it is gross disrespect of
On one hand, you believe God to be beyond birth and
Gurmat.
never born. Then why don’t you accept that He cannot be
born of the womb of mother Kaushalya, the queen of king
(14)
Dasrath? God, the Timeless one is totally overbearing on
time. If you call Krishan the time-less Lord, then why could Kion kaho krishan kripânidh(i) hai,
he not defy the time? and came into a situation of kih kâj te badhik bân lagâio.
helplessness. Lord is saintly of form, free of animosity and Aur kulîn udhârt jo,
envy. But Krishan was not so. He surely helped Pandavas kihtey apno kul nâs karâio.
against Kauravas in the battle of Mahabhârat. He even Âd(i) ajon(i) kahâey kaho,
acted as charioteer of Arjun. He was definitely a victim of kim devak(i) ke jathrantar âio.
factionalism. (If Kauravs were unrighteous and not moral, Tât n mât kahai jih ko,
Pandavas were no less. It does not behove good people, tih kion Basudeveinh bâp kahâio.
nor it is righteous to gamble and even put their wife at stake
in the game). Difficult Words : Kripânidh(i)–treasure house of kindness;
Kih kâj te–on what account; Badhik–hunter; Aur kulîn–
Ram Chander and Krishan were not God. Therefore, other families; Devak(i) ke–of mother Devakî; Jathrantar–
they should not be worshipped as such. O people of the in the womb; Tât–father; Jih ko–God’s; Basudeveinh–To
world ! accept His oneness as true. No one in the world can Vasudeva.
reach Him or even know His extent. He had always been
Meanings : By the help of many arguments Guru
beyond time and overbearing on everything that He has
Gobind Singh Ji explain us that Krishan was not God.
created.

It is very clear that : How can Krishan be accepted as the treasure house of
kindness. If he was all potent, how did he fall in the trap
1. Anything caught in the cycle of birth and death of a hunter. If he had the capability to emancipate other’s
cannot be God according to Gurmat.
33 Sawaiyyey (Steek) 19
families, why did he not protect his own family. Then how
can he be considered as free from birth and the beginer
of the Universe? It is unanimously accepted in respect of
Master—the God that He had no father, no mother. Then
how did he accept to be known as Vasudev’s son? Vasudev
was Krishan’s father and not father of God.
It is therefore amply clear that :
1. Krishan was not God.
2. It is not proper to accept Krishan as God.
3. Accepting Krishan as God in any form is an act
against Gurmat.
4. If a Sikh preacher propagates Krishan as God,
suitable action should be taken against him.
(15)
Kâhey ko eys Maheseh bhâkhat,
kâhey dijes ko eys bakhânio.
Hai n Raghuaish Jadaish Ramapat(i),
tai(n) jinko Biswnâth pachhânio.
Ek ko chhâd anek bhajai,
Sukhdev Prâsar, Biâs jhûthânio.
Fokat dharm sajai sabh hî,
hum ek hî ko bidh nek pramânio.
Difficult Words : Eys–God; Maheseh–to Shiv; Bhâkhat–you
say; Dijes–Brahmân; Bakhânio–you describe; Raghuaish–Ram
Chander; Jadaish–Krishan; Ramapat(i)–Vishnu; Tai(n)–You;
Biswnath–master of the world, God; Sukhdev–a sage of repute;
Prâsar–a sage who was son of Biâs; Biâs–a sage who was the
creator of Mahabhârat; Jhûthânio–falsify; Fokat dharm–in the
20 33 Sawaiyyey (Steek)
worthless faiths; Sajai–adore; Bidh nek–in many ways;
Pramânio–has authenticated.
Meanings : In this sawaiyya, Guru Ji re-affirms us to
keep faith in one Lord. All others who performs actions and
are living should never be regarded as God.
O people of the world! why are you calling Shiv as God?
On what basis do you call Brahma as God? Ram, Krishan
the kings and even Vishnu are not God either, whom you
all are believing to be the master of the world. Leaving aside
one and only one God, why are you indulging in the worship
of those who are born and die too. You are even falsifying
sages like Sukdev, Prasher and Biâs who had impressed
upon everyone to worship one God.
Worthless people of the world long to adore themselves
in useless faiths of the world. Kalgidhar Patishah tells us
that we are depicting one God in many ways.
It is clear that :
1. Shiv, Brahma, Vishnu, Ram Chander or Krishan
are not God.
2. Many faith are shackled in worthless principles,
and are indulging in other worships than One
Lord.
(16)
Koû dijeys ko mânta hai pasu,
koû Mahes kai eys batai hai.
Koû kahai Bisno bisnâik,
Jâhey bhajai agh ogh katai hai.
33 Sawaiyyey (Steek) 21
Bâr hajâr bichâr arey jarh,
ant samey sabh hî taj jai hai.
Tâhî ko dhiân prmân hîey, joû thâ,
ab hai ar(u) âgey uhai hai.
Difficult Words : Dijes–Brahma; Mahes–Shiv; Bisno–
Vishnu; Bisnâik–master of the world; Jâhay–to whom; Agh–
grave, sins; Ogh–much; Taj–leave; Tâhî–of that God; Prmân–
accept determindely; Ûhai–will be.
Meanings : Guru Ji teaches us the characteristics of
God through this Sawaiyya. And look who are the God in
the belief of the people.
Someone is believing Brahma as God and someone is
describing Shiv to be God. Some says Vishnu is the master
of the Universe, meditation on whom will destroy our heaps
of sins. This is all indication of animal (low) level of
intelligence.
Guru Dev Ji advise us to contemplate and think again
and again, then arrive at the correct result. The truth is that
none of these gods or deities will endure with you in the
end. If you seek good for yourself, then focus your mind on
the Lord who is the only one, who was the only one in the
past, is so in the present and whose authority will remain
operative without question in all times to come.
It is clear that :
1. Brahma, Vishnu and Shiv are not God. They
can’t be the real help to a man.
2. God remains in existence uniformly in past,
present and future.
22 33 Sawaiyyey (Steek)
(17)
Kotik Indr karey jih ke
kaî kot upinder banâey khapâio.
Dânav dev fanind dharâdhar
pachh pasû neh jât ganâio.
Âj lagey tap(u) sâdat hai
Shivhû Brahmâ kachhû pâr n pâio.
Beyd kateb n bheyd lakhio
.
jinh soû Gurû gur(u) mohey batâio.
Difficult Words : Kotik–millions; Jih ke–whose; Karey–
created; Upinder–younger brother of Inder; Khapâio–finished,
ended; Fanind–snake; Dharâdhar–Sheshnag; Pachh–birds; Âj
lagey–so far, uptil now; Lakhio–understood; Jinh soû Gurû–
that great Lord; Mohey–to me; Batâio–told me.
Meanings : In this sawaiyya, Guru Gobind Singh Ji
describe the infinite character of God and expose the much
lesser form of gods and goddesses who are known by their
specific actions.
God has created millions of god Indras, lesser Indras
(younger to Indra) and destroyed them. He has created so
many demons, gods, snake, Sheshnag, birds and animals
those cannot be counted. Shiv and Brahma undertook long
and strenuous penances, putting their bodies in immense
discomforts yet could not find the extent of Lord. My Guru
has told me about that God whose extent could not be
fathomed and estimated by Vedas and even Katebas and
advised me to settle it firmly in my mind.
Accepting gods and goddesses equal to God and
remaining in fear of them is just foolishness and
nothing else.
33 Sawaiyyey (Steek) 23
(18)
Dhiân lagâey thagio sabh logan,
sîs jatân nakh hâth badhâey.
Lâey bibhût phirio mukh ûpar,
dev adev sabhai dehkâey.
Lobh ke lâgey phirio ghar hî ghar,
jog ke niyâs sabho bisrâey.
Lâj gaî kachh(u) kâj sario neh,
prem binâ Prabh pân n âey.
Difficult Words : Thagio–cheated; Nakh–nails; Badhâey–
increased, enlarged; Bibhût–ashes; Dev adev–gods and de-
mons; Dehkâey–to go astray; Lobh ke lâgey–indulged in greed;
Niyâs–means, modes of actions; Pân–hands; Lâj–respect.
Meanings : Guru Ji has exposed the fake philosophy
and prudery of followers of Jog mat. He has clearly stated
that God cannot be realised through hypocritic means of
Jog mat but through true love for Him.
O Yogi! undoubtedly you swindle and cheat people by
showing them the prudery of your philosophy. You support
matted hair on your head, have long nails and impress
people by these worthless symbols, expecting them to
adore your deeds. You rub ash on your face and body and
roam in the world. You have even put the gods and
goddesses in doubts and off the track of spirituality. Seeing
you in this state, even they have started believing that you
are some thing special.
Seized with greed and avarice, you roam about from
house to house. So much so that you have even forgotten
those rules of Yogmat that are recorded in your sacred
24 33 Sawaiyyey (Steek)
books. Because of such deeds, you have lost your respect.
You even failed to achieve your aim of life. O Yogi! be sure
in your mind, God cannot be reached without true love. The
real path to Him is treading on the road of love.
It is clear that :
(1) No mendicant who adopts above described
means and prudery can earn respect among the
Sikhs.
(2) Those who induldge in strenuous penances
should be considered hypocrites.
(3) According to Sikhism the only successful way
of reaching God is to shed all hypocricy and
prudery and develop true love with Him.
(19)
Kâhey ko dimbh karai man mûrakh,
dimbh karai apnî pat khai hai.
Kâhey ke log thagey thag logan,
lok gayo parlok gavai hai.
Din dayâl kî thaor jahân tih
thaor bikhai tuhey thaor nâ ai hai.
Chet re chet, achet mahân jarh
bhekh ke kîney alekh n pai hai.
Difficult Words : Dimbh–hypocricy; Pat–respect; Khai hai–
you lose; Thaor–place; Ai hai–will get; Jarh–foolish; Pai hai–will
obtain; Alekh–that is indescribable.
Meanings : In this sawaiyya, Satguru ji has condemned
prudery and external symbols as mark of being
33 Sawaiyyey (Steek) 25
religious.
O foolish people! Why are you projecting yourselves as
holy souls through prudery. You are losing your respect as
a result. Have you vowed to swindle and cheat the world?
Be sure that cheating the world will not render you any
higher spiritual status or respect now and even later. The
kind hearted Lord will not assign you a place of respect in
His court—His realm of beauty, tranquility and peace.
O foolish faker! come to your senses. You will not be able
to reach the indescribable Lord through these fake robes
and false personation.
It is clear that :
(1) There is no place of guises and disguises in
Sikhism.
(2) Sikhism is an action oriented religion.
(3) The Panth must take a serious view of an army
of fake Sâdhs supporting round turban, long
cholâ (loose long shirt), flowing beard, wooden
slippers and using bairagam (a ‘T’ shaped
wooden support) to impress the people how
holy they are. This matter needs immediate and
concerted resolution.
(4) At least we must feel convinced and accept the
fact that Sant-dum has no relationship with
Sikhism. These fakers are causing immense
damage to the garden of Sikhism.
26 33 Sawaiyyey (Steek)
(20)
Kâhey ko pûjat pâhan kao,
kachh pâhan main Parmesar nâhîn.
Tâhî ko pûj Prabhû kar kai
jih pûjat hî agh ogh mitâhî.
Âdh(i) biâdh(i) ke bandhan jetak;
nâm ke leyt sabhai chhut jâhî.
Tâhî ko dhiân prmân sadâ yeh
fokat dharm karey phal nâhî.
Difficult Words : Pâhan–stone, idol; Tâhî ko–to that Lord;
Agh–sins; Ogh–heaps of; Mitâhî–obliterates; Âdh(i)–mental
ailments; Biâdh(i)–body ailments; Jetak–all those there are;
Prmân–be confirmed; Fokat–useless.
Meanings : Condemning the idol worship, Guru Sahib
tells us that adopting such faiths that advises its followers
meaningless rituals and idol worship is surely a waste of
effort that will never bring out useful results.
O foolish! follower of worthless faith, O follower of idol
worship, why are you worshipping these idols which are only
stones? These stones cannot be God. Contemplate and
worship that God who destroys all distresses and sins.
Beliefs in the existence of God and remembering Him
perpetually are two unique traits. These can liberate a
person of all his mental and physical ailments.
O man! believe in such an omnipotent Lord and focus
Him in your mind. Worshipping stones and believing in such
worthless faiths that recommend stone worship can yield
no spiritual benefit to you.
33 Sawaiyyey (Steek) 27
It is clear that :
(1) Gurmat is highly against idol worship.
(2) Sikhism condemns idol worship.
(3) On the same line, those specious reasoners,
self declared fake Sants/Giani who worship or
recommend worshipping imaginary
photographs of Guru Sahibs, or ask their
followers to focus their minds on these
photographs while meditating should not be
considered followers of Sikhism. They and their
henchmen should be considered followers of
some worthless faith.
(4) Those who recommend worship of photographs
or are responsible for commencing such
movement must be sorted out by our religious
reformers and resolving organisations. Young
Sikhs of high character and followers of Sikh
tenets can be assembled/organised to take
drastic action and stop this monkey dance by
fake Sants in Sikh institutions.
(5) All apostasy and fake code of conduct being
preached and propagated in the name of
Sikhism from Sikh stages must be halted
immediately.
(6) Many of our famous and much respected Sants
are wilful victims of idol/photo worship. They
should be sorted out well and proper.
28 33 Sawaiyyey (Steek)
(21)
Fokat dharm bhaio phalheen
jo pûj silâ jug kot gavâ-ee.
Sidh kahân sil ke parsey,
bal bridh ghatî nav nidh n pâ-ee.
Âj hî âj samey jo bitio
neh kâj sario kachh(u) lâj n â-ee.
Sri Bhagwant bhajio n arey jarh
aisey hî aisey su bais gavâ-ee.
Difficult Words : Silâ–stone; Kot–millions; Jug kot–million
years; Sidh–success; Parsey–by touching; Bal bridh–enhance-
ment of power; Nav Nidh–nine boons one’s fixed aim; Âj hî âj–
now and immediately; Samey jo bitio–the age is spent; Sario–
became sucessful; Aisey hî aisey–in vain; Bais–age.
Meanings : In this swaiyya also, Guru ji has rejected
all fake faiths and those which recommend idol worship as
means of God realisation. Leaving aside unauspicious rites
and rituals of idol worship, he has inspired us to recognise
One Lord and develop love for Him.
O foolish man! it is futile to follow worthless and
meaningless principles of absurd religions or faiths. These
provide one with no spiritual gains. If milliions of years are
spent in idol worship, yet no spiritual benefit will result. How
can one achieve spiritual success by worshipping stones?
It will surely waste away our energy and development of our
strength will be arrested. These meaningless and useless
actions will never provide one with success in his aim nor
any boon of righteous deeds. Your entire life is being spent
now and immediately and is about to end. You have not
achieved any success of spiritual path, yet you are not
33 Sawaiyyey (Steek) 29
ashamed.
O foolish and unabsorbant person! you have not sung
eulogy of most beautiful and omnipotent God. You are
wasting your life following worthless faiths and their
propagated rituals.
It is clear that :
(1) Gurmat does not believe in absurd principles
and oppose them vehementally.
(2) Wrong principles are always wrong even if they
come in beautiful garb of any religion.
(22)
Jo jug tain kar hain tapsâ,
kachh(u) tohey prasan n pâhan kai hai.
Hâth uthâey bhalî bidh so jarh,
tohey kachhu bardân n dai hai.
Kaon bharos bhaio ih ko
kauh bhîr parî neh ân bachai hai.
Jân re jân âjân hathî
ih fokat dharm su bharm gavai hai.
Difficult Words : Tain–You, thou; Kar hain–do; Tapsâ–
penance; Pâhan kai–of the stone; Kachhu bardân–any boon;
Bhalî bidh–in a decent way; Bharos–Confidence, faith; Kaon
bharos–on what faith; Bhîr–distress; Jân re jân–understand it;
Âjân–foolish, ignorant; Hathî–stuborn, persistent; Su bharm
gavai hai–makes one wander in these worthless doubts.
Meanings : In this swaiyya Gurudev condemns the futile
and meaningless principles of other religion. He addresses
30 33 Sawaiyyey (Steek)
a worthless, ritualistic followers of meaningless faiths as
foolish and stuborn. He then explains the simple path of
Gurmat.
O stuborn, ignorant and foolish person, if you adopt the
futile principles of penance for a whole era, or perpetrate
the body with unnatural and meaningless sufferings for a
whole era, you worship stone idols the whole life, even then
these exercises will not be able to give spiritual happiness
to you. O foolish idol worshipper! the stone can never bless
you with any boon—spiritual or material. Why have you put
all your hopes on this inanimate and consciousless stone
to fulfil your desires. Why don’t you say and accept that
whenever some trouble falls upon you, these stone images
will never come to your help.
O ignorant and persistent person, be wise and be aware,
that idol worship, penances and such like worthless deeds
make you wander aimlessly all over.
It is clear that :
(1) Sikhism is highly against idol worship.
(2) Tap and such like means are also anti-sikhism.
(3) Those holymen who recommend worship of
idols, indulgence in penances, make people go
through unnatural strenuous excercises do so
to keep their authority and fake reputation of
greatness. They also do actions against Gurmat.
(4) It is wrong to believe that a hermit sitting in
penance has divine powers.
33 Sawaiyyey (Steek)
(5) The episodes of Bhagat Nam Dev Ji and Bhagat
Dhanna Ji made famous because of their so
called idol worship are neither true historically
nor according to the principle of Sikhism.
Those holy souls whose bânî is recorded in Sri
Guru Granth Sahib can never be idol
worshippers.
(23)
Jâl badhey sabh hî mrit ke
koû Râm Rasool n bâchan pâey.
Dânav dev phnind dhâradhar
bhût bhavikh upâey mitâey.
Ant marey pachhtâey prithî par,
je jag main avtâr kahâey.
Re man lail ikail hî kâl ke
lâgat kâhey n pâen pâey.
Difficult Words : Mrit ke–of death; Rasool–Hazrat
Mohammad Sahib; N bâchan pâey–could not escape; Dânav–
demon; Bhût–past time; Upâey–created; Lail–foolish; Ikail hî
kâl ke–God alone who is master of death; Lâgat kâhey n pâen–
why don’t you bow at his feet?; Dhâey—quickly.
Meanings : The whole world is caught in the net of
death. So much so that Ram Chander the so called
incarnations and Hazrat Mohammad Sahib the prophet
could not even escape the death. Demon, gods, snakes and
Sheshnags of past period all perished. Many such entities
will be born or created in the future too, They all will perish
at the hands of death. Many persons became known as
incarnations during their life times, but since they were
caught in the trap of death, they all died repentingly.
31 32 33 Sawaiyyey (Steek)
O foolish mind! Why don’t you take refuge in the feel of
One Omnipotent God leaving those who are subject to
death? He who beside being creator and sustainer of
everyone is also the destroyer and who Himself is beyond
the influence of death.
It is clear that :
(1) Prophets, gods, goddesses and incarnation
have just been given adequate status, Gurmat
does not consider them anything more beyond
what they were.
(2) Incarnations and prophets too ultimately died
in a helpless state. How foolish it is to regard
them as God.
(3) Gurmat lays emphasis on worship of One Lord
and not persons who are known to be masters
of some action.
(24)
Kâl hî pâey bhaio Brahmâ,
geh dand kamandal bhûm bhrmânio.
Kâl hî pâiy sadâ Sivjû sabh
des bedes bhaiâ hum jânio.
Kâl hî pâey, bhaio mit gayo jag,
jâhî te tâhey sabhai pehchânio.
Beyd kateb ke bheyd sabhey taj;
kewal kâl kripanidh mânio.
Difficult Words : Kâl–time; Geh–in hold; Dand kamandal–
the staff and a pot for water carried by mendicants; Bhûm
bhramânio–wandered on the Earth; Des bedes bhaiâ–in the
33 Sawaiyyey (Steek)
countries; Bhaio–created; Tâhey–to that master God; Kâl
Kripanidh–kind master of the time/death.
Meanings : In this sawaiyya, Guru Ji explains us that
everything of this world, so much so that those who are
known as incarnations and prophets ultimately fall a prey
to death. Therefore we should believe in one and only one
power–God who has complete control over time/death.
Brahma was born with the passage of time who kept
roaming the Earth with his staff and a water pot. He too
could not rise above the level of death. Shiv too became
a victim of death who otherwise roamed many countries.
We all know that all personalities of the world were born
in the cycle of time and they all perished with its influence.
And that is why the people of the world has reckoned only
one power that is without birth and death.
Gurudev says that we have left aside the specious
reasoners and teachers like Vedas and Katebas and opted
to trust in one force who is beyond death.
It is clear that :
1. He who is born and dies cannot be God.
2. It is too much and not fair on us to accept any
power as God who according to history or
mythology is caught in the cycle of birth and
death.
3. If fire breaks out in our home–then it is called
a calamity. In case it breaks out in others
house, to call it a visit by the god of fire is not
33 34 33 Sawaiyyey (Steek)
in accordance with Gurmat.
4. No believer of Gurmat should accept god or
goddess in any form and hold any faith in them.
(25)
Kâl gayo din kâman sio jarh
kâl kripâl hîey n chitârio.
Lâj ko chhad nilâj arey,
taj kâj akâj ko kâj savârio.
Bâj baney gajrâj badhey,
khar ko charhibo chit bîch bichârio.
Sri Bhagwant tajio n arey jarh
laj hî lâj ta kâj bigârio.
Difficult Words : Kâl Gayo–life passed; Din kâman sio–in
the mundane duties of the world; Jarh–foolish; Kâl kripâl–the
master of time–God; Hîey–in the mind; Chitârio–remembered;
Nilâj–shameless; Akâj ko kâj–useless deeds; Bâj–horses;
Baney–adorned; Gajrâj–majestic elephants; Khar ko charhibai–
to ride a donkey; Chit bîch–in the mind; Bichârio–contemplate;
Sri bhagwant–the adorable and beautiful God; Laj hî lâj–full of
shame.
Meanings : In this sawaiyya, Gurudev warn us that a
person never contemplates in his mind that he is sure to
perish in a few years time nor he understand what is
righteous so that he can resort to doing what he should be
doing in accordance with the faith that he follows. The fake
fear of ‘What will the people say’ often becomes cause of
his humiliation.
O foolish person! you are wasting your life in the
mundane deeds of the world. You have never contemplated
33 Sawaiyyey (Steek) 35
on the kind Lord who is riding the death/time. Man has
become shameless because he is spending his life in
myriad vices and evils in search of momentary pleasures
and comforts. When it comes to abiding by the religious
teachings, he often takes shelter of ‘What people will say’,
other rites and rituals prevailing in the society and so on.
O shamelsss person! give up the fear and fake concern of
the brotherhood or community. You are indulging in those
deeds that you should be abstaining from. Thus you are
supporting the unrighteousness. You own adorable horses
and magnificent elephants. But leaving them aside you go
riding such menial mounts like donkey. Why have you
decided upon it? Leaving the righteousness, you are fully
engrossed in dross filled deeds of the world.
O foolish and unabsorbent man! you do not love
the most beautiful Lord. You are ruining the supreme aim
of a human life of realising God because of the silly
notion of ‘what will people say’ if you take to the path of
salvation.
It is clear that :
1. Do not bother about what society, community
or brotherhood would say when you decide to
spend life according to Gurmat.
2. Awaken your senses and wisdom of
discrimination through Gurmat before adopting
a faith. It will help you distinguish between
cheese and chalk in the market of religions.
36 33 Sawaiyyey (Steek)
(26)
Beyd kateb parhey bauhtey
in bheyd kachhû tin ko neh pâio.
Pûjat thaor anek phirio par
ek kabai hîa main n basâio.
Pâhan ko asthâlia ko,
sir niyât phirio kachhû hath n âio.
Re man mûrh agoorh Prabhû taj(i)
âpan hûrh kahân urjhâio.
Difficult Words : Thaor–places; Ek–one Lord; Hîa–mind;
Pâhan ko–to the idols; Asthâlia ko–in the cremation grounds;
Sir niyât phirio–kept bowing his head; Agoorh–that is
conspicious; Hûrh–foolish obstinacy; Urjhâio–is involved.
Meanings : In this sawaiyya, Gurudev has drawn the
sketch of the followers of two famous religions of this place.
These followers were deeply involved in their foolish
fixations and obstinacies too often and were making no
effort to understand the conspicious and clearly realisable
Lord.
Guru Ji says that they have read many volumes of Vedas
and Katebas but because of their rigidity and obstinacy they
have not been able to understand the reality of the Lord.
They have fixed many places those are sacred according
to them. They are worshipping those places but are not
prepared to have one and only one Lord residing in their
minds. Either they keep bowing their heads to the stone
idols believing them to be God or they keep bowing
meaninglessly before the heap of ashes of someone. These
indiscriminatory people are not reaching for anything else
except futile doubts and suspicious.
33 Sawaiyyey (Steek) 37
Guru Ji warns such unintelligent human beings and
addressing their minds say–O foolish mind, why are you so
much engrossed in your foolish fixations at the cost of God
who is clearly conspicious.
It is clear that :
1. Just reciting/reading the religious books are
not enough for reaching God.
2. Fixing some places as sacred and holy, repeated
pilgrimage of such places is also not in
consonance with Gurmat.
3. Worshipping of stone idols or paintings made
by an artist out of his imagination are also
against the tenets of Gurmat, even if these are
believed or declared pictures of Guru Sahib.
4. Gurmat openly opposes worship of crematories.
It could be anyone’s memorial site.
5. Useless and meaningless rites commenced in
the name of religion can receive no support
from the tenets of Gurus.
(27)
Jo jugiân ko jâey uth âshram
Gorakh ko tih jâp japâvai.
Jâey saniyâsin ke tih ko keh,
dutt hî satt hai mantr drirhâvai.
Jo koû jâey turkan mein,
mehdîn ke dîn tisai geh liâvai.
Âpeh bîch ganai kartâ
kartâr ko bheyd n koû batâvai.
38 33 Sawaiyyey (Steek)
Difficult Words : Jugiân ko–of the Yogis; Gorakh ko Jâp–
remembering Gorakh repeatedly; Saniyâsin ke–in the seminary
of the hermits; Dutt–Dattâtrey–the founder of sanyasi cult whom
they consider as the incarnate. He was born in Treta Yug. He
assumed twenty four Gurus; Turkan mein–among the muslims;
Mehdîn ke dîn–in the religion of Mohammad Sahib; Âpeh bîch
ganai kartâ–they assume themselves to be the creator.
Meanings : In this sawaiyya Satguru Ji tells us that the
followers and bigot preachers of every religion think of
increasing the number of the followers of their faith only.
Instead of teaching the seeker a concrete way of life, they
strive to bring them in the fold of their religion.
If a person goes to the seminary of Yogis, he is advised
to meditate on Gorakhnath. If he goes to the seminary of
Saniyasis, they propagate and preach that Dattatrey the
founder of their cult is right and true. And in search of truth,
if one falls in the trap of muslim preachers or followers, they
make utmost effort to bring him in the fold of their faith
propagated by Hazrat Mohammad Sahib.
None is prepared to understand the real form of the
creator Lord. They all propagate and preach the founder of
their faith as the true creator of the Universe.
It is clear that :
1. Fanatics of all faith are in the rat race of
increasing the strength or population of their
faith. They are entangling or engrossing the
seekers in wrong perceptions and are not
helping them with the proper way of living and
with the knowledge of real characteristics of
33 Sawaiyyey (Steek) 39
the Lord.
2. Propagation of wrong notions in Sikhism on the
lines of other religions, instead of the teachings
of spending truthful life would be highly anti-
Sikh and against Gurmat.
(28)
Jo jugiân kai jâey kahai sabh
jogan ko greh mâl uthai dai.
Jo parai pâj saniyâsan kai,
kahain Datt ke nâm pai dhâm lutai dai.
Jo kar koû masandan saun
kahai sarb darb lai mohey abai dai.
Leo hî leo kahai sabh ko nar,
koû n Brahm batâey hamai dai.
Difficult Words : Jugiân–Yogis; Jogan ko greh–in the
seminary of the Yogis; Sabh mâl uthai dai–send everything
there; Jo parai bhâj–if he reacts sharply; Saniyâsan kai–in the
feet of Saniyasis; Datt–Dattatrey; Dhâm lootai dai–let house be
plundered or give away liberally; Masandan saun–to the
Masands (collectors); Sarb darb–all the wealth; Mohey–to me;
Abai–immediately, now; Leo hî leo–take it, take it; Sabh ko nar–
every person; Koû–anyone.
Meanings : In this sawaiyya, Guru Ji has said that a
seeker wanders about at various seminaries in search of
God and pleads before many great and noble souls residing
there. These fake greatmen only swindle him to fulfil their
desires or needs. They put him into a highly confused state
of mind.
Gurudev make us understand that when a seeker goes
40 33 Sawaiyyey (Steek)
to the Yogis of Yogmat, they, instead of telling him the way
to realisation of God ask him to move all his belongings to
their seminary. If a seeker reaches the camp of Saniyasis,
he receives a message that he should give away his house
on the name of Dattatrey. And if he goes to Masands in
search of God, they tell him to handover all his belongings
to them.
The preachers and followers of all faiths keep laying
claim to come to them and reach God through their help.
‘Come! and take Him from us’. But in reality, no one tell this
unfortunate person the true way to God. So his search for
God continues unsatiated.
It is clear that :
1. All claims of fake faiths and religion are false
and baseless.
2. The self appointed guardian or traders of
religion are more keen to serve their cause than
help a true seeker on to the path of God
realisation.
(29)
Jo kar(i) sev masandan kî kahai
ân prasâd(i) sabhai mohey dîjai.
Jo kichh(u) mâl tavâliye mein so
abhî uth(i) bheyt hamârî hî kîjai.
Mero hî dhiân dharo nisbâsar
bhûl kai aur ko nâm n lîjai.
Dîney ko nâm suney bhaj râteihn,
lîney binâ neh naik prasîjai.
33 Sawaiyyey (Steek) 41
Difficult Words : Ân Prasâd(i)–bringing all kind of goods;
Tavâliye–in your house; Nisbâsar–day and night; Dîney ko
nâm–the news of obtaining the name; Bhaj(i) râteihn–runs away
at night; Lîney binâ–without taking alms; Naik–even slightly;
Prasîjai–to be happy.
Meanings : In this sawaiyya, Guru Ji has sketched the
character of that class of people who would collect wealth
and spend it away on themselves. This section of parasites
have always attached themselves with the people like
leeches. They suck their blood to improve their lot.
If we approach this masand section in order to serve
them, they will make many suggestions and prescriptions
for our welfare. They would expect that all wealth be given
to them. These masands hold such a deep desire and they
express it without reservation that whatever the seeker can
give them, he should part with it immediately.
Guru Ji express the desire of the masands in a comic
way. ‘‘Hey devotees! hold my face or my feet in your
mind day and night and don’t ever leave me. Don’t let
any other name come to your mind’’. Giving a complete
form of these masands Gurdev Ji say that they will not let
the day dawn if they learn that someone is all set to give
them something for some (fake) spiritual favour. They will
even reach his house at night to strip him of his hard earned
assets. And unless they receive what they want, they will
never feel happy and at peace.
It is clear that :
1. Fake Sants, Sadh, Dharamsalîâs and specious
visitors to Gurudawaras have no concern with
42 33 Sawaiyyey (Steek)
the true religion. They are all seasoned masands.
Their aim is to fill their coffer by befooling
others.
2. No Sikh should become masand or behave like
a masand. He should never use assets of
Gurudwara for his own purpose.
3. Adequate arrangement should be made in
dealing with those who misappropriate money
meant for religious preachings or use in
Gurudawara.
(30)
Ânkhan bheetar teyl ko dâr,
su logan(i) nîr bahâey dikhavai.
Jo dhanwan lakhai nij sewak
tâhey pros prasâd(i) jimâvai.
Jo dhanhîn lakhai tih deyt n,
mângan jât mukho n dikhâvai.
Lootat hai pasu logan ko,
kabhhûn n Parmesar ke gun gâvai.
Difficult Words : Dâr–to wear, to put; Tâhey–to him; Pros
prasâd(i)–serving eatables; Jimâvai–make him eat; Tih deyt n–
does not give him.
Meanings : Guru Ji has sketched the character of those
people who have been trading their shops for their benefits
on the name of religion. Infact they are nothing but cheats
of Benaras. But with the passage of time they are posing
to be Sants, Mahants and Satguru. They have no concern
with moral life. They trick the people to ensure that their
33 Sawaiyyey (Steek) 43
aims are achieved.
Satguru Ji says that these name-dragging religious
leaders put oil in their eyes and bring out tears. Infact they
are crocodile tears. There is no sympathy in them. No work
of welfare of the society is being done by them. They are
different from inside and outside. If they find a rich disciple
coming into their dragnet, they will shower all their love at
him. They will serve him meals in a platter with their own
hands. But if a poor visit their Dera (camp), and they come
to know of his poor status, these fake Godmen are not
prepared to give them anything. So much so that they are
not prepared to show them their faces even, howsoever
hopeful of their kindness the person may be. They convey
to the devotee through their henchman that the holyman
has no time for him as he is busy in meditation. Such fake
Sant, Sadh and Gurû are not human but are brainless
animals. But they are expert in plundering the people and
they are doing this with impunity. They are never ready to
sing Lords praises and lead a moral life.
It is clear that the ever growing number of fake Sants
and living Gurus are infact cheats, cunning, selfish,
opportunist and bereft of all morals. They have no
association with dharam. Khâlsâ should sort them out
adequately.
(31)
Ânkhan mîch rahai buk kî jim,
logan ek prapanch dikhâio.
Niyât phirio sir badhik jio,
as(i) dhiân bilok birhâl lajâio.
44 33 Sawaiyyey (Steek)
Lâg(i) phirio dhan âs jitey tit
lok gayo parlok gavâio.
Sri Bhagwant bhajio n arey jarh,
dham ke kâm kahân urjhâio.
Difficult Words : Mîch rahai–closing (the eyes); Buk kî jim–
like a heron; Niyât phirio–kept bowing; Badhik–hunter; As(i)
Dhiân–such concentration; Bilok–seeing; Birhâl–a wild cat;
Lajâio–felt ashamed; Lag(i) phirio–keep roaming in the hope of
money; Dhan âs–in the hope of money; Jitey–where; Tit–there;
Dhâm–house; Dhâm ke kâm–in the worldly duties.
Meanings : In this sawaiyya, Guru Ji has described
those people who have entered in the field of religion as
leaders. They look religious externally but are full of deceit,
greed, cheating and cunningness. They carry a strong
desire of accumulating wealth.
Such people are displaying a strange spectacle. Faking
prayers, they close their eyes like a heron, who is ever
focused on his prey like small fish or tadpole. Similarly,
closing their eyes, such persons show to the world that they
are now in the feet of the Lord. Infact they are spreading
a net to catch the hapless and simple people into their
guiles. They do not falter. Their humility is aimed at
entangling people in their guile. A hunter bends down while
releasing an arrow from his bow. In this way these people
plunder others by wearing a disguise of humility and piety.
Even a wild cat (lynx) will feel ashamed seeing their
cunningness. In other words, their cleverness also fades
away before them.
Wherever such people are wandering hoping to gather
some wealth, be assured that they are ruining their stay in
33 Sawaiyyey (Steek) 45
this world and the world hereafter. Gurudev Ji address such
people and says–‘‘O stone minded foolish people!
remember the Lord with true mind. Why are you
entangled in the procurement of worldly goods?’’
It is clear that exhibitioning oneself as holy man or
Bhagat externally and remaining sullied with vices of
greed and attachment internally is highly against the
basic principles of Sikhism.
(32)
Focat karm drirhât kahâ
in logan ko koî kâm n ai hai.
Bhâjat kâ dhan heyt aro jam
kinkar te neh bhâjan pai hai.
Putr kalatr n mitr sabhai ûhân
sikh sakhâ koû sâkh(i) n dai hai.
Chet re chet achet mahân pasu
ant kî bâr akeleyee jai hai.
Difficult Words : Focat karm–meaningless actions; Drirhât–
teaching them firmly; Kahâ–why; Bhâjat–runs about; Jam
kinkar–servants of the angels of death; Neh bhâjan pai hai–
will not be able to run; Kalatr–wife, lady; Ûhân–there; Sikh–
servant; Sakhâ–companion; Sâkh(i)–witness, evidence.
Meanings : Guru Dev Ji exposes those fake religious
leaders who entangle gullible devotees in meaningless rites,
rituals and actions. Their only aim is to accumulate as much
wealth for themselves. Guru Ji warn such plunderers and
Purohits (Brahmins who look after the religious rites and
Hindu temples).
46 33 Sawaiyyey (Steek)
O foolish Purohits! why are you entangling the simple
people into meaningless rituals like Amavas, Pooranmashi,
Sangrands, Panchami, fasting, charity, Sharadhs etc. None
of these are going to resolve the problems of simple and
poor devotees. These have no spiritual values. O Purohit,
why are you running around for accumulating wealth. You
will not be able to save yourselves from the clutches of
angles of death when your time comes. And all that you
have collected by dint of foul means will stay put here.
O parasite Purohit ! living live of luxury on other’s money,
your wife, sons, followers and friends will not support you
or be witness to you for the wealth accumulated by you
through unfair means when your fate is decided in the court
of the Lord. They will never be able to help you in anyway.
So beware! you will leave this world alone and you alone
will have to bear the fruits of all your good or bad deeds.
It is clear that :
1. The clergy (Purohit section of the society) has
always involved simple people into observance
of rites and rituals.
2. Gurmat can never support the well planned
network of mâyâ woven by the Purohits at any
cost.
3. Purohit-ism and Sikhism are two entities
diagonally opposite to each other.
4. Those who have entered Sikhism in the form of
Purohit are harming the preaching of Sikhism.
5. Preachers are needed to spread Sikhism but
33 Sawaiyyey (Steek) 47 48 33 Sawaiyyey (Steek)

not Purohits.
6. We must make adequate arrangements of
sorting out those who have entered Sikhism as
Purohit or their Purohit like actions.
(33)
Tao tan tiâgat hî sun re jarh,
prêt bakhân triâ bhaj jai hai.
Putr kalatr sumitr sakhâ
ih beyg nikâro âyas(u) dai hai.
Bhaon bhandâr dhrâ garh jetak,
chhadat prân bigân kahai hai.
Chet re chet achet mahâ pasu
ant kî bâr akelo-ee jai hai.
Difficult Words : Tao–yours; Sumitr–good friends; Ih beyg–
now, immediately; Nikâro–discard; Âyas(u)–counsel, advice;
Bhaon–mansion; Bhandâr–treasure; Dhrâ garh–has stored
burried; Jetak–whatever was; Bigân–others; Chet–be con-
scious.
Meanings : Man is not prepared to remember God.
When he comes to this world. He is not even prepared to
lead a righteous and moral life. He gets badly shackled in
the love of worldly goods. These can do no good to him
because they are perishable and does not accompany him
in the world hereafter.
as possible. They will clearly break their attachment and
love with you. You have raised very strong and high
mansions in the world. You have accumulated much
treasures. Much has been stored under the ground
surreptitiously to save from the world. O foolish person! as
soon as your life ebbs out of your body, none of these things
will belong to you anymore. Their owners will be different.
O animal like intoxicated person! beware, you will have
to bear the fruits of all your good or bad deeds yourself after
your death. These valueables, relations and other expensive
assets will never stand by you.
It is clear that :
(1) The world is perishable.
(2) It is highly improper to be engrossed in a life
of material gains, love of wealth and relatives
leaving a life of truth and worship. Such a life
cannot be called ideal which is full of above
shortcomings. God is the only help for us in the
wave of present life style.

Guru Ji advise us. O foolish person! your wife in whose

love you are so badly entangled will leave your side calling
you ghost when you die. At this time all your dear friends,
sons, brothers and wife will leave you. All will counsel that
your dead body should be removed and cremated as soon